I had heard of Christopher Watkin, professor of French thought at Monash University, a few times through friends who work for AFES at Monash and those who go to his church. But it was only when I did an Open Learning course he was teaching, 'Postmodernism and the Bible: Derrida and Foucault' that I became a fan. Christopher and I share the same desire of seeking to listen carefully to the ideas of others, and then interact with those ideas from a Christian point of view. This book covers a lot of the territory from the Open Learning Course, but then the second half of the book, where Christopher brings the ideas of Derrida into conversation with those of Reformed philosopher Cornelius Van Til, was largely new to me.

Great Thinkers: Jacques Derrida is an excellent, accessible example of how to listen really carefully to another person's point of view, and then engage with it fairly. For those wanting to get a grasp on what postmodernism is all about, and a guide through how to think about it from a Christian point of view, this is a great place to start. Christopher Watkin writes with great clarity, and his illustrations, diagrams and section headings all illuminate the ideas he is unpacking. For the tertiary educated reader, it is stretching without being such hard work you need to be fully awake, brow-furrowed and prepared to re-read dishearteningly dense paragraphs.

In the first half of the book, Christopher seeks to unpack key aspects of Derrida's thought without critical assessment, looking at Deconstruction, Ethics and Politics and Theology. In this first half he corrects against common misunderstandings of Derrida's thinking, and draws us closer to his unique contributions, rather than a more generalised and simplistic caricature of 'postmodernist' thought. These first 3 chapters would make the book worthwhile on its own. It provides a clear summary of Derrida's ideas, with a decent number of excerpts from Derrida's own writings and an annotated bibliography for those who want to explore further.

In the second half of the book, Christopher seeks to find points of agreement, disagreement and fruitful conversation between the philosophy of Jacques Derrida and the Christian faith. He uses Cornelius Van Til (and almost as much John Frame) as a theological partner in this conversation and focusses his biblical exposition on John 1:1–18, with extended reflection on Colossians 1 as well.

Chapter 4 was a real highlight for me, where Christopher considers the places John Frame's critique of postmodernism misses the mark. This is a great example and warning of how careful we need to be in listening well to those with whom we disagree, so that we can be clear on why exactly we do disagree. I love this kind of close, rigorous interaction, that really gets into the weeds, rather than deals in over-simplified generalities. It's a great fun, dramatic chapter.

In Chapter 5, Christopher, with the help of Van Til, shows how a Christian view of the world provides a framework within which the ideas of Derrida don't quite work. The sharp distinctions that Derrida sets up in his philosophy (between ontotheology and différance, the one and the many, abstract generality and concrete particularity, radical monstrous openness and pre-programmed predictability and so on) do not quite represent the world as the we find it in Scripture. So Christopher argues that Derrida's critiques and proposals don't quite stand up.

At the same time, Derrida's way of looking at things provides us with a fresh way to think about and re-state biblical ideas. Christopher is careful not to simply adopt his concepts and baptise them. At the same time, there are points of agreement which are more than mere surface similarity. Derrida's critique of pure human objectivity is something we would agree with, even if we would structure it differently. Likewise, Derrida's description of a future hope as 'monstrous messianicity' is a colourful way to emphasise the shocking 'new thing' that God has done in the cross of Christ.

Chapter 5 was so long (at 50 pages, it was twice as long as any other chapter in the book) and rich I am curious to know why it wasn't broken up into several smaller and more digestible chapters. In its current form, it is easy to get lost in the argumentation and for some of the stronger points to get lost in a single paragraph.

In the end I still came away from the book more annoyed by and dismissive of Jacques Derrida, and especially his infuriatingly antisocially opaque writing style, than Christopher is. He mentions a cutting critique of Derrida by philosopher John Searle, but doesn't really unpack how this debate unfolded. I would have loved to hear more of this controversy. Searle's comments gave voice to my annoyance at trying to read Derrida on several occasions over the last 20 years, and I didn't feel like Christopher's apologetic fully answered Searle's critique. But I guess this makes Christopher Watkin the author I need not the author I want! I am better served by a book like this, than a book that tells me more of exactly what I'd like to hear the way I'd like to hear it.

A few other minor notes of a more critical nature:

The illustration about the French and English words for river and stream (orfleuve and rivière) on page 19 didn't convince me of the point he was trying to make. I understand that language is somewhat arbitrarily constructed. But only somewhat. Regardless of the precise distinctions between stream/river and fleuve/rivière... these distinctions are still subtle ones describing flowing bodies of water. To be more fully convinced I'd like to see some more substantive examples.

In rightly distancing Christianity from the 'God of ontotheology' (page 46) I wonder if Christopher throws out too much of the baby with the bathwater? So much powerful theological language comes to Christian theology from classical philosophy and has been digested and reframed in the process... I am wary of being too simplistic in us accepting Derrida's dismissal of it all.

Contrary to Christopher, I think John Frame's critique of Derrida's ethics (relativising moral discourse while requiring everybody to conform to his values, p. 60) largely sticks. Derrida relativises moral discourse by relativising it to the peculiar situation, the unique individual. But in order to make this 'every other is wholly other' and this 'democracy to come' work as an ethic, he has to beg a whole lot of questions. In the end, Derrida's ethics isn't far off assertion, in my assessment.

In the same way, while Christopher is helpful in tightening up the terms of John Frame's critique of Derrida on page 64, I still think Frame's point stands. A lot of his 'close reading' of texts strikes me as forced and 'clever' and dependent on wordplay, rather than actually careful reading.

On page 80 Christopher writes 'Logic is reliant on God, not determinate of him', which is misleading, in my view. In this sentence 'logic' needs to be put in scarequotes — 'logic-understood-as-a-separate-thing-to-God-himself'. Better to say what he goes on to say "Logic is the product of God's character and part of its expression in creation. There is nothing before, behind, or underneath Go upon which he relies."

I'd be curious to have another pass through Christopher's responses to Derrida, his 'diagonlisations' (as he puts it), to explore how Derrida might reply to Christopher's replies. When might 'diagonlisation' simply be perceived to be a rhetorical or philosophical sleight of hand? How do we bed down the assertion that the biblical framework truly does resist Derrida's categories?

On page 92 Christopher rightly describes the unifying interpretative role that Christ playes in all of creation, as described in Colossians 1. I would like to also see more time given to the second order reatlity that 'in Christ and for Christ' produces: which is a created order ordered-alongisde itself. Where Christ actually gives meaning and order to each thing as it relates to every other thing. There becomes an internal logic to the world.

On page 95, it seems that the biblical and theological concept of transcendence is reduced to merely 'covenant rule'. This doesn't preserve enough place for the many places where the Bible does assert a distance and unknowability and 'otherness' to God.

A must read for anyone interested in the intersection between Christianity and modern philosopher. And a great training tool for upcoming Christian leaders. I look forward to reading Christopher's contribution on Michel Foucault, which I believe may well be forthcoming?

I had heard of Christopher Watkin, professor of French though at Monash University, a few times through friends who work for AFES at Monash and those who go to his church. But it was only when I did an Open Learning course he was teaching, 'Postmodernism and the Bible: Derrida and Foucault' that I became a fan. Christopher and I share the same desire of seeking to listen carefully to the ideas of others, and then interact with those ideas from a Christian point of view.

After completing the course, Christopher asked if I would like to receive free copies of some of his forthcoming books, in exchange for reviewing them online: I happily agreed — free things!

The first of these new books, Thinking Through Creation is a great read, and I hope it will quickly became a classic among those, like in AFES, who are seeking to equip Christians to think deeply and Christianly. This book is the first of a much larger work that Christopher intends to produce, doing similar stuff across the whole Bible: not just reading what the text of Scripture says, but unpacking the underlying ideas, and the values and actions which flow from these.

Chirstopher looks at the philosophical and ethical implications of the doctrine of the trinity, of creation, humanity, personhood work, Sabbath, power, functionalism, environment and much more. For those who have already read a bit in this, much of the content will be familiar, but it is great to have a one-stop-shop for all these ideas.

Likewise, Christopher is not the first writer to expose unsatisfactory dichotomies, by finding a more sophisticated middle way (his term for this is 'diagonlisation'). But his contribution to this area of nuance and synthesising approach is a highlight of the book, as he uncovers so many of these false dichotomies:

Reality is transparent to language vs Language imposes an alien structure on reality

Functionality vs beauty

Fact vs value

Nature vs culture

Intellectual work vs manual labour

Sacred groves vs trees as facts (you'll have to read it to see what on earth that means?! :-P)

A particular strength of the book is the way in which Christopher provides substantial quotes from and interaction with various philosophers and other theorists. This is more than the easy grab-quotes from an IVP apologetics book, but rather genuine contact points with different philosophical views. Reading the footnotes and supporting material gives you heaps of leads to explore further, both Christian and non-Christian thinking.

There were a few points where I raised an eyebrow or wanted more:

I am not convinced that love comes before power, as Christopher argues on page 35ff. Why not both? If power is seen as secondary, then, as it seems Christopher goes on to argue, we cannot form an ethic were the possession and use of power also has a place. Power is entirely subservient to love. While, love, service and personhood are fruitful paths to explore social ethics, I also think the just and proper use of (and restraint of) power is also a fruitful and ethical path to explore at the same time.

Some of the political and social applications left me wondering how this would work out 'in the real world' of globalised economic. Footnote 7 on page 57 points to The Jubilee Manifesto edited by Michael Schluter and John Ashcroft to explore further, so it's great to have a good pointer. However, I would love to have a bit more meat on this occasionally, to stop this ethical reflections from seeming like thin idealism.

On page 94 he writes "Christ is the only normal human being to have ever lived, and his character defines perfect humanity". And I am cautious about this statement. Is it a bit too Barthian/supralapsarian? The unfallen Adam was a normal human being... and defines perfect humanity, too, no?

I think there is more to the ethical caution against 'playing God' than Christopher gives credit on page 114. You know, Jurassic Park I, II, II, Jurassic World and now Jurassic World II.

I would have liked to hear an explanation for why, if the biblical worldview apparently solves to many problems, Christians have not historically been more consistent on all these matters. But then maybe this is for Volume 2: Genesis 3 and beyond?

The writing is clear and engaging, although there are extended quotes from philosophical sources and a decent smattering of technical terminology ('basicity' was one that particularly made me laugh). The text is broken up with simple diagrams and helpful headings which help you keep track of the argument. Each chapter ends with a summary of basic ideas and rich tutorial-style questions for further reflection or discussion. There is also a glossary at the end of the book.

The book would be a great training text for uni students, MTS apprentices or theological students. It would also be enriching reading for the tertiary-educated Christian keen to keep thinking deeply. The would would serve preachers as a great companion book for sermon preparation, to help apply theological concepts to everyday life.

It's super common to hear Christians say that 'What defines us is being in Christ' or 'What really matters for our identity is being loved by God'.

We say it a lot because it's true. And because this is a central and interpreting factor in our identity. The problem comes when this idea is over-stated and over-preached so as to actually erase our identity.

The issue is, 'I am in Christ' does not fully tell me who I in particular am. It doesn't tell me my identity, so as to identify me in distinction from you, me or the the apostle Paul. Yes being in Christ is a fundamental part of who I am. But what makes me Mikey-Lynch-in-Christ as opposed to Don-Carson-in-Christ? What makes me Me-In-Particular?

And this is where we need to own that all our other particularties are indeed parts of our identity. We are, in a sense the sum total of our all generalities and distinctives. I am human. An Australian citizen. Some who sinned in these ways. Who was sinned against in those ways. Someone who has this patchwork of preferences of dislikes. A person who has been in these places and seen these things. I am someone who has these abilities and incapacities. All of these things go into making me me.

To deny these things play any part in my identity is not only oddly irrational, but also denies that all these things are also the work of God and of Christ. He is the creator. To be loved by God is to be loved as a particular creation he made and placed in a certain place in the time and space of his creation.

So what does it mean to say that 'we are first of all loved by God', or 'the key thing that defines us is being in Christ'? What we properly mean is that these things are fundamental, central, defining and interpretive. I am MORE defined by being in Christ than by being in the lowest maths class. I am MORE defined by being loved by God than by being a sinner. Being a Christian is more important than being a member of my biological family.

Not all discriminations are bad. There are legitimate and justifiable and legal forms of discrimination. Then there are illegitimate, oppressive, unjustified forms. We have cultural expectations and even laws to prevent illegitimate disriminiation.

However, the kinds of differences for which people might be discriminated against are different, and so the points at which discrimination is legitimate are also different. Here is a slightly editing list from the Tasmanian Anti-Discrimination Act:

Age

Race

Sex

Irrelevant Medical Record

Gender Identity

Sexual Orientation

Sexual Practice

Relationship and Martial Status

Pregnancy and Breastfeeding

Religion Belief or Affiliation

Religious Practice

Political Belief or Affiliation

Political Activity

Disability

Association with Any of the Above

These are not all the same and so we should be careful in our thinking, laws, memes, rhetoric, preaching, moral outrage, Faceobooking etc from drawing total analogies between them. At the same time, it's worthwhile noting that there are some similarities: they are all things that someone could be unjustifiably excluded or criticised for. Many of them are things that are a significant part of a person's sense of self and experience of life.

A bunch of reflections:

Everyone changes age, but it is much harder to see how a person can change race or disability.

There are legitimate contexts where one might legally discriminate based on these things:

age-based programs

certain restrictions for minors based upon age of consent

cultural groups for particularly ethnicities to preserve culture

religious and political groups for particular affiliations to further their cause

biological sex-restrictive groups/service and spaces for the particular issues relate to that sex

Some of these categories have more distinctives than others:

There are very few matters of significance that distinguish people of different races. And so there are very few justifiable grounds for discrimination.

There are some biological differences between the biological sexes that might allow for more forms of legitimate differentiation.

There are many ways that we can make more and more space for those with disabilities, but there are limits to this, and so at some point, there will be justifiable ground for discrimination. The category of irrelevant medical record recognises that there might be relevant health issues.

There are some significant developmental differences between age.

Relationship status, gender identity, sexual practice, religious belief and practice and political belief and practice are all in part exercises in human intellectual and moral choice.. As a result they are much more complex than inherited or acquired characteristics outside of our intellecutal and moral control.

Some forms of discrimination happen due to not making ways for people to be more fully involved — eg for disabilities or women having children or single people in a culture that is built around marriage couple and families. These are more 'sins of omission' rather than 'sins of commission'.

Affirmative action is a peculiar kind of positive disrimination to counteract historic negative discrimination and is a very complex minefield to be discussed another day

There is a distinction between religions affiliation and religious practice, just as there is between sexual orientation and sexual practice. It is possible for someone to identify as Anglican and never go to church, and likewise it is possible for someone to have a sexual orientation but not be (or want to be) sexually active.

We need to be careful about creating to simplistic a hierarchy of which things are foundational parts of someone's identity and which are incidental: is sexual orientation necesasrily more fundamental to a person's sense of self than their political affiliation? We must be careful to jump to conclusions on this.

On the other hand, it is possible that some of these things are a minute part of a person's sense of self. They are incidental to their identity and lived experience, and so their sense of frustration comes when they are excluded or discriminated against in some way that reduces them to this or that matter.

There's a lot of helpful stuff out there about how Christians and Christian organisations can interact more skillfully in a social setting where Christian ideas and institutions are not necessarily perceived as normal, acceptable and persuasive. Accepting this reality will stop Christians from coming across as rude, mean, oppressive or gospel-less. Becoming more thoughtful in this area might help us be more persuasive in general, and more distincitvely Christian.

I don't agree with everything that gets said on this topic. Sometimes the recommendations are bad. Sometimes they are overstated, reactionary, narrow, too morally and theologically soft.

But in this post there's two particulary things I want to touch on about this chatter.

There's No Simple 'We'

The problem with some of this talk is that it speaks about a global Christian 'we': WE have done this that or the other. WE have failed in this or that way. Generalisations can of course be made. However generalisations are extremely clumsy tools for analysis.

Generalisations also confuse and blur culpability and agency in all sorts of ways. The 'we' could be seen to be 'leading institutions'... or 'vocal Chrsitians in the media'... or 'patterns and tropes in preaching, book writing and Facebooking'. But these are not things that can easily be laid on the shoulders of the whole Christian community. Nor can they be easily fixed. Institutions have a stubborn and slow life of their own. Patterns of speaking and writing are perceived to endure and predominate even when they are in the minority or have been in decline for a long time. Vocal Christians in the media often don't fairly represent every other Christian.

Bold and universal declarations about what 'we' have done and what 'we' should do need to be toned done and balanced out.

It Wouldn't Have and Won't Matter Heaps Anyway

The strong implication in a lot of this talk is also that if 'we' had done things differently, then Chrsitian ideas and institutions would have been more persuasive or if 'we' do things differently now, we could in the future have a greater opporutnity to be persuasive.

There's some truth in this, for sure. But only some.

Because the movement of culture ideas and practices are out of our control. The creates books and Chrisitans and culture— like those by Don Carson, Andy Crouch and James Davison Hunter— all point out that the larger the cultural artefact or grouping, the less we can control or predict its effects.

So in the case of Christianity's acceptance and influence in the West: I very much doubt that a few thousand more tactful John Dicksons would have change things much. A larger cultural mood and trajectory was and has been happening, and our masterfu, gentle, nuanced and gospel-centred cultural engagement can only ever have a minimal effect on it.

What then?

What's my point then? What should be I do?

Keep praying and preaching and living the godly life. We are ultimately not just passengers on a historical or sociological journey... we are servants of God in his soverign rule over history.

Much of the thoughtfulness and tact is still good and right... even if it won't guarantee a different outcome. So keep working at interacting with our soceity on all its different levels with reflection, love and a desire to bring glory to Jesus.

I need to also cultivate virtues that will serve me in decline of influence and rise of hostility: forgiveness, contentment, courage, integrity, peace, prayerfulnes.

It's very likely that the future of Christianity will continue to be in the Global South and in the East. So rather than trying to 'win' amongst the secular west, we need to also play our part in investing in a healthy and rich and mature church among different cultural groups. We can share what we have learned, and hopefully protect the true emerging church (as opposed to the so-called 'Emerging Church Movement') from becoming reactionary, jingoistic, fundamentalist, theologically eccentric and so on.

This poster has been buzzing around in various forms. A friend of mine saw this poster at UTAS recently:

Why 'Valid'?

'Valid' is an interesting choice of word. What does it mean in this context? Cogent? Coherent? Legally legitimate? I think I get what it is aiming to say: there are many identities that people can hold, that if someone holds it, they should be treated respectfully according to their expressed identity.

But 'valid' is an especially telling choice. For my identity to be respected and accepted in kindness... it must be legally validated in some way. A person cannot be received and loved unless they are affirmed and legitimised. It's not enough to have freedom to discover and/or define your identity: what you discover and define must be declared legitimate. It's not enough for me to respect your chosen identity, I need to legitimise it.

Does ANYONE Really Want to Say All Identities Are Valid?

Now I may not entirely agree with that as intended by the poster-maker, on their own terms and limitations, on transgender issues. But more: not even the poster-maker seriously believes this is a blanket statement, right? Does anyone really want to say that absolutely all identities are valid without exception?

— What of the extremely and destructively delusion identity: I am Satan?

— What of an identity of deep self-hatred: I am ugly, worthless and no one would ever love me?

—What of an immoral or self-destructive identity: sub-cultures around extreme eating disorders or extreme sexual practices?

— What of a conservative religious identity: I am not my experienced sexual and gender experiene, but am instead a child of God and should live according to God's norms as revealed in the scriptures of my religion, and not according to my experience/inclination?

We all outline certain boundaries around which identities are valid and which are not. I expect that the poster maker, and those sympathetic to its declaration would argue that such boundaries are obvious and commonsense and universally understood. But this is an assertion disguised as a fact. Manifestly this has changed dramatically in our culture over the last 100 years, and is different from culture to culture. It is not as intuitive as it might seem.

What Word Is Left to Describe Respect and Acceptance without Legitimising and Approving?

We need to work hard at treating people with dignity and respect, listening to what they saying, and accepting and acknowledging what they are going through. But part of loving other is to not entirely agree with and approve of their interpreation in all situations. The give and take of friendship, leadership, medical care and government is to respect individuals while also upholding other values and standards which may be considered unhealthy or immoral or untrue in some way.

I think we all know what this is like, when we are dealing with people whom we recognise to be severely and destructively psychologically disturbed or criminally inclined. We want to humanise the person and listen carefully to the person, while not accepting their current interpretation of their experiences.

But to use the example of the criminal or the mentally ill is painful and clumsy and ineffective. It sounds like millitant, hateful, fighting words... are you saying that X other group are therefore criminals? Is that what you're saying? How dare you...

So there is a gulf between this sub-category and everyone else. And no rational way to discuss whether something sits on one side of the gulf or the other. And no allowance that some of the realities that apply in the extreme cases, might apply in more subtle cases of psychological instability or immoral action.

We have lost words to describe this respectful treatment without agreement. For 'respect' and 'accept' and 'acknowledge' are now all loaded up with concepts of 'approve' and 'celebrate'. We need new words. It's tricky huh?

Recently, the AFES Hobart staff team has grown outward and downward. I am direclty overseeing 5 staff, but there are 2 additional staff being overseen by our FOCUS team leader. Next year there will, God-willing be 2 MTS apprentices and another part-time staff in the mix.

What's been particularly different for me, is not particularly the number of people, but the layers: having staff one step removed from me, 'reporting' to someone else. I've been in that situation before with the FOCUS staff team, and it's always a bit different and a bit tricky. Why? Because I no longer have the same directly relational bond with the person one step removed.

This means that there is less affection and trust. It means that it is harder for us to be persuasive to each other in quite the same way, and easier for us to misunderstand, annoy or hurt each other. It's a little easier for them to not want to submit to my instructions and a little easier for me to be suspicious of a more distant team member.

Building relationship

Of course I need to go out of my way to invest in that relationship, being considerate, prayerful, interested. I aim to meet briefly, once a month with these staff, just to keep a point of connection.

It also makes the light chit chat when we cross paths, the interactions on email and SMS, and the time together in combined staff meetings all important. Time spent talking, chatting, reading the Bible and praying and eating corn chips is all important.

Letting go of the need to be liked

But at the same time, I need to make peace with the fact that part of growing the team, is moving away from needing a tight relational bond with everyone. I need to let go of that desire as well as the burden of guilt for not doing more. I need to be ok with the fact that I'm perceived as a bit more removed, and a bit more bossy and unapproachable or whatever. I need to not be driven by a need to be liked.

But I also need to make sure I lead in other ways which make up for the lack of close relationship.

Leading through vision, policy and character

I might no longer have the same relational pull, but I can possibly have an even stronger influence in setting a clear vision and set of priorities. Perhaps those team members closer to me might zone out when I set vision: they know who I am, and they are following me, not some vision statement. But those who are less close to me rely a bit more on a clear sense of what we stand for and where we're going.

Likewise, clear policies about expectations and freedoms and communication need to be spelled out and consistently applied. I need to not 'punish' team members for appealing to these policies, as if that somehow shows they are not Really On Board.

Crucial here is also my own character and conduct. In my speech, actions, consistency and integrity, I will need to strive to lead the whole team not based on my rapport with personalities, but instead based on alignment with our vision and fair application of our policies. My team needs me to be a just, merciful, faithful and kind leader, so that they don't miss out through favouritism or sloppiness.

Leading through other leaders

Laslty, I need to give responsibility to build team ownership and rapport to those staff who are leading other staff. They now have the job of providing relational glue. I need to teach and train and encourage them to invest in that, as this might be a new job that they have not consciously recognised.

I need to support their decisions, and allow them freedom to lead. Of course I need to hold them accountable to the vision, to our policies and to their own conduct. But I want to beware of undermining them. I also need to help their staff resolve issues with their immediate team leaders wherever possible, rather than relying on me always stepping in.

And finally, I need to ask for a greater degree of communication from these team leaders, I want them to report to me not only on their own work, but also on the progress of the whole team.

Family is a powerful value-word. It features in discussions about 'normal' and 'non-traditional' families—are they all equally 'family' and are they equal in every way? But it also features in church contexts: where we (over)load the spiritual family of the church with all sorts of expectations, measures and ideals. Inded the idea even spills over into corporate and nationalistic settings.

What happens with a lot of our discussion is that a series of words, often with several different meanings and overtones for the same word, all get blurred together. So that we have far too much fuzziness in our thinking about how the following are the same and different, or necessarily required by each other:

Family—blood relations and natural children.

Legal family—legally incorporating others into your family through marriage and adoption.

Home—a group of people who accept, care and live together with a range of pledges of loyalty to each other and the permanency of that home.

Legal significant other—be the person who has significant legal rights in relation to another.

Marriage—union to express sexual love, start a family (both as a union and through having children), found a home and be the lifelong legal significant other.

But these aren't all the same, and don't necessarily all go together:

The church is a metaphorical 'family' in a way that doesn't over-rule our blood relationships or potential sexual attractions.

A spouse is not family in quite the same way that a brother is. How much more a mother-in-law.

An adopted child is not family in quite the same way that either a spouse or a natural child is.

An immediate blood family, or even a marriage union sadly doesn't always found a stable home.

An adult child is not bound to the home of their birth family in quite the same way that the husband and wife are.

Different cultures and individual families include a smaller or larger circle of blood relatives into their home.

A marriage might not always successful in giving birth to children.

I might choose to make someone other than my blood relatives or spouse my significant other for all sorts of various reasons.

But what is striking is that 'family' and 'marriage' carries with it an expectation of permanence and obligation on some level. A very serious act of 'disowning' or 'divorcing' needs to be done to completely break a family or marriage bond in a way that few other social ties require.

Women’s, black, queer studies—you name the sub-group & it'll have an academic discipline devoted to it. This is not to say that many of these topics do not touch on legitimate objects of study. This partitioning of the humanities is significant, b/c it reflects & reinforces the divisions in which everything is now political. It puts students in silos where they're not inconvenienced by the need to listen (as opposed to critique & dismiss) alternative opinions. Carl Trueman on American university administrators.

It's tricky when Christians speak up in public, especially if they experience opposition... because I want to stand side by side with my fellow believers. My instinct is to stand with them, even if I don't fully agree with them, rather than throw them under the bus for not saying things quite the way I would. But then again, I often DON'T agree with what they are saying or how they are saying it.

So I try to filter the different levels of agreement and disagreement I might have with fellow believers. This helps me in my thinking and my explaining. And allows me to stand with my brothers and sisters without compromising my own convictions on secondary matters:

Spiritually, I agree with my brothers and sisters in Christ on our faith in Christ. I can accept someone as a fellow believer, even if I disagree with them quite strongly on their actions and opinions in other ways.

Ethically, I usually agree with them on the moral principals in God's Word. There are some points where fellow Christians may see something as a black and white moral issue, but I perceive it to be an area of conscience and wisdom. This is especially the case when we are extrapolating from the explicit words of Scripture.

When it comes to political theory, we might disagree on the best form of government. Of course some believers are very strongly convinced that a small government free market democratic approach to politics is grounded in the Bible, so that it is really a matter of ethics. But then again others have a higher view of monarchy or socialism. Personally I am not convinced by those who advocate fiercely for one politicl theory as necesarily Christian.

Even if I DO agree broadly with the political theory of my fellow believer, we may not agree on a particular public policy. Public policies are almost always the combination of ethical principles and practical considerations. This means that we might dial in our ethical ideals at various points. Almost always public policies will have positive and harmful direct and indirect effects. This leads to a range of different possible views amongst Christians.

Which priority we give to various ethical and policy issues is a matter of strategic agreement. Our reading of what the burning issue of the moment is, and what is the gateway issue, or front line of battle is influenced by many complex factors. As a result we may differ on this reading, and differ on our person sense of responsibility to rally to a particular issue.

This then leads on to the particular part we see ourselves as playing in the broader public discusission. This is a matter of role agreement. Often Christians speak about 'What WE should be emphasising right now', as if there is only one possible conversation that can be had at any one time. This is a very simplistic way of looking at things: a narrowly public relations journalistic/political view. The reality is that there are a range of different roles and perspectives and levels of conversation that all going on concurrently and in a complementary manner. For example, a lobbyist speaks more bluntly and polemically than a social worker.

I may agree with a fellow believer on all of the above maters, but not like the way they say things. There is a matter of rhetorical agreement: "You're not WRONG... you're just being RUDE" might be our thought.

It's tricky isn't it? And what's especially tricky is when the critic of Christianity OR the zealous Christian activist blurs these all together:

"If you stand for the gospel, you will hold to these ethical issues, which means you will have this political outlook, agree with these public policies, and their current importance and so you will speak for them in this particular way"

It spells out ways that we can round out our campus ministries to be more effective in all four of the following modes:

1. Evangelism

2. Piety

3. Apologetics and

4. Dialgoue

Historically here in Australia, Arthur says, we are strong on the first three, but not so much on the fourth—unless it is a debate or a ‘dialogue meeting’, where the focus remains maining apologetics and evangelism. He is pushing in this article for us to think more about how we can genuinely contrbute to the life of the university, not merely as outsider missionaries coming in to train and to preach, but as citizens of the community, seeking to enrich the whole academic endeavour and formation of university students.

Arthur sees the ministry of the Simeon Network in Australia, connecting Christian academics to think deeply about how their faith informs their research as an example of this.

What I like

I like the desire for holism. Evangelism should be more than the thin, fundamentalist type of preaching. Discipleship should be more than being accountable about pornography use and daily quiet times. Training should be more than how to share you faith and run a Bible study.

I also agree that we want Christian groups that exist as part of the larger university community and are good and engaged citizens of that community. This is why I favour Christian Unions over uni churches doing evangelism to uni students. A Christian Union is able to be more deliberately and demonstrably committed to the university. They exist for the sake of the uni, whereas uni churches can sometimes seem to have a slightly more mercenary relationship: we are merely coming on to campus to save souls and scoop up potential congregation members.

I like the outlook that sees graduates as a third part of campus ministry. Graduates from Chrsitian Unions should not simply be seen as a recruiting ground for apprenticeships and a support raising base. Christian Unions are well positioned to keep investing at that high university-educated level into the gradutes from the ministry as they go into their working lives. Even if we can't do heaps in this area, it seems fitting that we should do something... or work closely with groups like City Bible Forum and Simeon Network who can pick up where we left off.

What I’m cautious about

1. There is a limiation to how many events and programs we can run: the reality is, there are only so many events we can fit into our calendar, only so many things we can organise, promote, run, and follow up. Given the limited time and energy we have, I am convinced that the main focus for Christian groups should be evangelism and leadership training, rather than holistic worldview interaction. It’s not that we shouldn’t seek to do this, but just that it can’t be our main emphasis.

2. You don’t need a new event, program or publication for every distinct thing: the lazy way to fix a perceived lack is to start something new—a new conference, event or website that will focus on the lacking area. And so it might seem like the positive response to Arthur’s article is to start new events that facilitate more of the dialogic engagemenet with the university. And the risk is that this takes too much time and energy to be sustainable.

However there are two other solutions which I try to work out in our local ministry and which are more efficient:

a) Weave holistic integration into the existing programs: Chrsitian Union meetings, missions, debates and dinners are all contributions to the life of the university. They are all para-univeristy structures, just like the Philosophy Club or the Alumi Keynote or the Residential College Tutorial Program. The best Christian Union evangelism and discipleship is academically deep and stimulating and so ticks all 4 boxes.

b) Encourage Christians to engage with the structures of the university itself: we don’t need new programs, new lectures, new publications. We can keep encouraging journalist students to be invovled with the student newspaper, politics students to weigh into student politics, high achievers to engage in various Dean’s List programs, residential students to connect with that community.

3. There is a limitation to how open Australian academics are to new networks: I am also delighted to see the growth of the Simeon Network, and hopeful that it will go from strength to strength. But my limited experience of interacting with Chrsitian academics, as well as the bits and pieces I hear from other campus pastors, is that they don’t all have the energy of inclination to invest in a new program.

These are busy people with lots of commitments. And some of them go to thoughtful churches that serve them well in their efforts to integrate their research with their faith. They are engaged in ministry through their local church or other networks they are engaged in. Not all academics are necessarily interested in taking on a new commitment to meet, write and present to a Christian academic forum, nor to mentor young Christians in their field.

Perhaps in places like Tanzania, where Arthur is, where there are a higher percentage of Christians in the universities faculties, there will be larger numbers overall that make this kind of stuff bigger and more vibrant. But as with other cautions in this post, I don’t want to tie holistic Christianity to ‘programs, events and publications committed to holistic Christianity’.

4. Participation and Dialogue is Massively Time Consuming and Minimally Effective

In so many areas, it is true that more time talking, listening, eating and laughing woudl build connection and respect and understanding. This is true for families, staff teams, neighbourhoods, members of different political factions, staff and students, different nationalities, different religious groups. We could spend all our free time building rapport and connecting and understanding. It’s a nice idea. But it doesn’t in the end achieve much. And it takes heaps of time and resources to organise. It’s idealistic and after a while, exhausting.

Surely there’s a better way? Surely we can weave a stance of relationship building into productive activities. Can we take the time to listen and connect and love as we go about our business?

Rather than set up staff-and-student morning teas, take the time to chit chat before and after class?

Rather than set up getting-to-know-you meetings with other student societies, go and talk to them when they have stalls set up around the campus, and be friendly with those posted near you at O Week markets.

Rather than hosting inter-religious dialogues, ask for their input when you are going to prepare teaching and training on topics related to their beliefs, or listen to members of those religions when they attend your events.

The Julia Baird article and susequent discussions about Domestic Violence and how they can manifest in Christian relationships and poorly dealth with in Christian circles has been a distressing but welcome thing. It shows how the Bible can be twisted and misunderstood and so it helps us think more carefully how we explain and apply the Bible. It also shows how people can be listened to poorly and given extremely bad advice. And these failures can have disastrous effects.

A difficulty I have in reading about these things is that I can’t easily see myself or my church communities in the descriptions. I am told that it happens and that churches are often doing a bad job in this area… but I sometimes struggle to see how it ends up happening and how churches do a bad job in a way that I can easily relate to and improve on.

This is where I have found it super helpful to hear the ways in which friends, family and church leaders get things wrong. It is really enlightening and troubling to hear what they thought they were doing and why they got things so wrong, even when they meant well. Then I see how I could make the exact same mistakes. As long as I think church leaders "Out There" are heartless sexists who are somehow eager to promote domestic violence, I won’t know if there’s anything I can do better. Becuase if I sincerely seek to be compassionate, respectful of women and if I am eager to stop domestic violence. It remains a problem for someone else Out There, not for me.

But I have found it eye-opening to hear what kinds of misunderstandings can lead even very well-intentioned family, friends and church leaders to give terrible advice and accidentally protect abusers and make victims feel unsupported, trapped and even blamed.

Some of the things I am learning:

It is so important to understand how charming and persuasive abusers can appear to those outside of the privacy of the family home. There might be other tell-tale signs of the possibility of abuse, but they are subtle unless we know what to look for.

The abuse can make the victim unsure of themselves, and so we might not perceive them to be reliable. In fact the abusive partner may even do things to enhance this perception.

The victim might have doubts about whether or not they are being abused, and worried about whether they’ll be believed, and so they might actually downlplay the severity of the problem.

A vicitm of abuse is often isolated by their partner, and so the kind of continuity of contact that we normally rely on to build trust and facilitate support and counselling might be lacking. We might need to be more proactive than we are used to being.

The way we teach in putblic and talk and counsel in informal settings can easily be misheard. Things we might mean in a ‘softer’ way, may have a ‘harder’ meaning within the rhetoric of abuse.

In part this underscores the fact that we need to hear many different types of stories: both the stories of victims and the stories of those who have failed to support victims and are honestly repenting and seeking to do better.

[Stephanus’] fourth edition (1551) is possibly even more significant as it is the first edition of the Greek New Testament that divides the text into verses. Until then, the text has been printed all toegether, with no indication of verse division. There’s an amusing anecdote associated with how Stephanus did his work for this edition. His son later reported that Stephanus had decided on hius verse divisions (most of which are retained for us in our English translations) while making a journey on horseback. Undoubtedly he meant that his father was ‘working on the road’—that is, that he entered verse numbers in the evenings at the inns in which he was staying. But since his son literally says that Stephanus made these changes ‘while on horseback’, some wry observers have suggested that he actually did his work in transit, so that whenever his horse hit an unexpected bump, Stephanus’s pen jumped, accounting for some rather odd verse placements that we still find in our English translations of the New Testament

I've been reading The New Concise History of the Crusades (Lanham: Roman and Littlefield, 2006) by modern mediaeval expert Thomas F. Madden. It's a very readable, popular-level book, drawing on his expertise in this area.

His final chapter and conclusion are fascinating, how the remembering and retelling of history changes over time... and in the process distorts history.

For a long time the Western world saw the Crusades and a good thing

Until the last 70 years or so, much of the reflection of the Crusades was positive. It was a noble and glorious cause. As a result, 'crusade' had the overtones of a "grand and glorious campaign for a morally just goal" (215).

Bringing civilisation through the process of colonialisation and the Great War were both portrayed as glorious Crusades. In fact the the collapse of the Ottoman Empire after Wolrd War I was seen as the final chapter of the Crusades.

The Western, anti-religious and anti-colonial revisions of the Crusades

From the Enlightenment into the 19th Century, the Crusades began to be seen by some intellectuals as a horrible example of senseless, intolerant religious war. Saladin was portrayed as a wonderfully chivalrous leader whose sophisticated civilisation was brutalised by the Crusaders.

Marxism likewise provided a new lense through which to examine the Crusades: they were simply an early, imperialistic land-grab.

The historical evidence, as weighed by Madden, do not justify either of these secularist readings of the motivations of the Crusaders or the cultural realities of the Crusades. They are more anachronistic re-readings than accurate, contextual explanations.

The Crusades were not an important thing for the Muslim world until the 19th and 20th centuries

The simple fact is that the crusades were virtually unknown in the Muslim world even a century ago.... Westerners may be surprised to learn that Muslims int he Middle East have only recently learned of the crusades.... It must be remembered that although the crusades were of momumental important to Europeans, they were a very minor, largely insignificant thin to the Muslim world. (217–218)

It seems that knowledge of the Crusades was introduced to the Middle East by colonialism, to show how Western imperialism was a good thing for the Middle East... and that kind of backfired :-P

Once the Western world began to critique colonialism and revise and critique the history of the Crusades in the second half of the 20th Century:

Arab nationalists and Islamists agreed fully with this interpretation of the crusades. Poverty, corruption and violence in the Middle East were said to be the lingering effects of the crusades and subsequent European imperialism. The Muslim world had failed to keep up with the West because it had been dealt a debilitating blow by the crusaders, a blow that was repeated by their European descendents in the nineteenth century. (220)

The reality of the Crusades vs the modern re-tellings

But Madden asserts that this just does not reflect the historical reality:

Scholars have long argued that the crusades had no beneficial effect on Europe's economy. Indeed, they constituted a massive drain on resources. The rise of population and wealth in Europe predated the crusades, indeed allowed them to happen at all. Rather than decadent or 'assaulted on all sides' the Muslim world was growing to ever new heights of power and prosperity after the destruction of the crusader states in 1291. It was the Muslim world, under the rule of the Ottoman sultans, that would invade western Europe, seriousyl threatening the survival of the last remnant of Christendom. The crusades contributed nothing to the decline of the Muslim world. Indeed, they are evidence of the decline of the Christian West, which was forced to mount these desparate expeditions to defend against ever expanding Muslim empires. (221–222)

And in reflection on the use of the Crusades in some modern Muslim rhetoric:

It is not the crusades, then, that led to the attacked of September 11, but the artificial memory of the crusades constructed by modern colonial powers and passed down by Arab nationalists and Islamists. They stripped the medieval expeditions of every aspect of their age and dressed them up instead in the tattered rags of nineteenth-century imperialism. As such, they have become an icon for modern agendas that medieval Christians and Muslims could scarcely have understood, let alone condoned. (222)

I attended a Christian-Muslim debate last night at UTAS last night between Samuel Green and Sheikh Wesam Charkawi. The Sheikh made much of the literary and linguistic miracle of the Qur'an.

I was left pondering how one could really falsify this assertion. The Sheikh didn't really give objective measures by which one could assess whether or not the Qur'an's 'perfection' had been matched or not.

And as soon as such measures were articulated, surely then matching the Qur'an's perfection becomes a matter of colour-by-numbers.

"That the best of Arab writers has never succeeded in producing anything equal in merit to the Qur′ân itself is not surprising."

Although the quote in context actually makes a similar point to my post:

"That the best of Arab writers has never succeeded in producing anything equal in merit to the Qur′ân itself is not surprising. In the first place, they have agreed beforehand that it is unapproachable, and they have adopted its style as the perfect standard; any deviation from it therefore must of necessity be a defect. Again, with them this style is not spontaneous as with Mohammed and his contemporaries, but is as artificial as though Englishmen should still continue to follow Chaucer as their model, in spite of the changes which their language has undergone. With the prophet the style was natural, and the words were those used in every-day ordinary life, while with the later Arabic authors the style is imitative and the ancient words are introduced as a literary embellishment. The natural consequence is that their attempts look laboured and unreal by the side of his impromptu and forcible eloquence."

At our first 'Citywide Gathering' we did the topic 'Did the Early Church Invent Christianity?'. As a part of that I read a bunch of theories claiming that Constantine basically created Christianity as we know it today in 325AD, suppressing the more diverse and pagan Christian spiritualities of the previous centuries and burning their texts en masse.

So I read every extant primary source related to the Council of Nicaea. And was bowled over just how little evidence there is for these theories. At all. For theories that are so widely reported and repeated in various ways, there is basically nothing at all. It's all an exercise in speculative reading between the lines. It genuinely is a paranoid conspiracy theory of the 'the 1969 moon landing never happened' or 'the American government did 9/11' or 'the world is ruled by Illuminati lizard men' variety.

I mean Constantine didn't really even get the theological issues at stake. He tried to get both sides of the Arian Controversy to kiss and make up and just stop talking about it. And even after Nicaea he kinda changed his mind and started supporting the Arians more than the Nicaeans.

Amazing.

There are some objections to Christianity that really tie us in knots a bit. This isn't one of them.

And no doubt there is that strand of self-absorbed and materialistic millennial attitude and behaviour. What is especially powerful about this video is how it cunningly exposes the power of buzz words to manipulate and justify our actions. As long as you string together the right God-words you can mask the most repulsive wordliness. I've seen this not just among the young and trendy, but also among the pompous traditionalists.

BUT. I also feel uneasy about this video It's funny... but I could imagine this is how an older missionary perceives many millennials... when it's really a matter of much more superficial differences:

A millennial might dress more stylishly. Their clothes may not cost more than the missionary of a previous generation... and yet the older missionary is suspicious.

A millennial might take the time to appreciate and enjoy the environment they find themselves in, in good conscience... where the older missionary mainly talks about missing vegemite.

A millennial might talk about their feelings, pleasures and preferences in good conscience... where the older missionary thinks it's more discreet to not mention such things.

A millennial might question, challenge and reject pointlessly burdensome patterns of missionary behaviour and expectation that don't serve the cause of the gospel, but have just become normal.

But the millennial missionary may well work just as hard, sacrifice just as much. What seems like cutting and penetrating critique, might just be resentment and predjudice.

I have often heard sneering and judgmental comments about 'trendy urban church planters with their lattes'. And knowing many hardworking and pious urban church planters in our Australian cities, this really does indeed betray exactly this kind of very shallow judgmentalism. Anyone who fancies that urban church planting is comfortable hasn't tried it. But sure, the coffee is better.

Let us, however, bear in mind, that in this matter the error is merely in so far as decorum is violated, and the distinction of rank which God has established, is broken in upon. For we must not be so scrupulous as to look upon it as a criminal thing for a teacher to have a cap on his head, when addressing the people from the pulpit. Paul means nothing more than this — that it should appear that the man has authority, and that the woman is under subjection, and this is secured when the man uncovers his head in the view of the Church, though he should afterwards put on his cap again from fear of catching cold. In fine, the one rule to be observed here is το πρέπον — decorum If that is secured, Paul requires nothing farther.

Regarding verses 14–15:

"Doth not even nature itself..." He again sets forth nature as the mistress of decorum, and what was at that time in common use by universal consent and custom — even among the Greeks — he speaks of as being natural, for it was not always reckoned a disgrace for men to have long hair. Historical records bear, that in all countries in ancient times, that is, in the first ages, men wore long hair. Hence also the poets, in speaking of the ancients, are accustomed to apply to them the common epithet of unshorn. It was not until a late period that barbers began to be employed at Rome — about the time of Africanus the elder. And at the time when Paul wrote these things, the practice of having the hair shorn had not yet come into use in the provinces of Gaul or in Germany. Nay more, it would have been reckoned an unseemly thing for men, no less than for women, to be shorn or shaven; but as in Greece it was reckoned all unbecoming thing for a man to allow his hair to grow long, so that those who did so were remarked as effeminate, he reckons as nature a custom that had come to be confirmed.

I'm about to submit a manuscript to Matthias Media, which God-willing they will publish. The working title has been 'Living Well', but I'd like to give them some ideas for a title and sub-title that is a little bit more explanatory and a lot more catchy. As you can see below, I haven't really advanced much further with my brainstorm. Can you help?

If your suggestion, or something very much like it, ends up getting used I'll send you a free copy of the book :-)

What's my book about? It is an ethics book exploring the topic:

How we hold together theologically the ideas of living well in God's good but fallen creation, with the commands to die to self and sacrifice for the sake of the gospel in these last days.

It is also an exposition of Christian freedom as the framework that helps us make different decisions about how we might sacrifice good things for the cause of Christ.

Main title ideas

Living Well at the End of the World

Living Well While Dying for Christ

The Good Life of Dying for Christ

Live for the Kingdom

Joyful Sacrifice

Single Minded in a Complex World

Subtitle ideas

Living well in God’s world and making decisions in the last days

How do we live zealously for the kingdom while loving people and enjoying God’s creation?

Why it's really good and we're actually free to sacrifice for the sake of Christ

There has been some heated discussion in response to a sermon by Carmelina Reid and a video segment at the recent Equip Women's Conference in Sydney. Two big points of contention were 1) the relevance of 1Corinthians 11 to appropriate Christian women's hair length today and 2) whether the Bible teaching about Eve being created to be a 'helper' to Adam should somehow affect the way women conduct themselves in the workplace. Seeing some of the reactions on Facebook, it seems to me that quite a few issues are raised here, that are worth exploring:

We need to be careful, in a reaction against particular Bible teacher, that we aren't reacting against the Bible itself... or endorsing a unteachable heart in response to the Bible itself. In some of the reactions to the 1Corinthians 11 exposition, it seemed hard to distinguish how much people were reacting to the apostle Paul himself, and how much to Carmelina's exposition of his teaching. In a sense, the fact that God HAD said that hair length was at one time an appropriate expression of godliness should measure our reaction to what it may or may not mean for us today. For others some of the reaction, I suspect, would encourage a removed attitude to the Bible: if I don't like the sound of what it says, I should feed that intuitive reaction, rather than suspend it to be open to being changed by God's word.

Love for our brothers and sisters in Christ should be preserved wherever possible when we disagree. This is hard when we strongly, emotionally disagree with someone else, especially when they are in a position of power or influence and we feel judged or rejected by them. There's nothing wrong with disagreeing strongly with each other. But something goes wrong if we drift quickly into a stance of anger, condescension, sneering and mockery. There might be points where we disagree so significantly that we cannot find a way to speak about the beliefs and teaching of others without being stern or satirical in the way we describe their views. But we need to be slow to get there.

It is honest and respectful to acknowledge those secondary (and beyond) things where Christians differ. It's right to recognise that there are some points of doctrine and some passages of Scripture that Christians disagree on. This is a gesture of love to our brothers and sisters, recognising that they exist and their convictions are sincere and are that they are still loved in Christ. This is also an admission of humility too: we might be the one who is wrong! It is a helpful signpost to the fact that we might possibly be approaching an area of biblical teaching that is less clear. The amount of acknowledging we do differs depending on the context we are in: a local church, a conference for a parachurch with a tight doctrinal basis or a broader non-denominational event.

We need to preserve confidence in clarity meaningfulness of the Bible and the importance of doctrine. When it comes to these passages we need to be clear whether these points of disagreement are of primary, secondary or tertiary (or further down the list) importance. Saying that something is of tertiary importance doesn't mean it doesn't matter, and doesn't have consequences, but it does mean that it is not fundamental to genuine Christian belief. And admitting that genuine Christians disagree does not mean that Scripture is without meaning, or that this meaning might not be grasped more clearly. We need to accept fellow believers with whom we differ, but that is not the same as somehow celebrating that different doctrinal convictions are equally good. And we need to recognise when we come to points where Christians might differ, while still having confidence to make a strong case for our understanding of the text.

Public preaching and teaching needs to be clear on how it relates to official instruction. Whether teaching in a church gathering or an inter-denominational conference, the public teachers need to give some thought to what relationship their teaching has to the official position of the church or parachurch. In some contexts, I might not comment on something like the baptism of infants in depth because of the interdenominational platform—the teaching would be different in a local church.

Preachers and listeners need to be aware of the nature and limitations of public preaching and teaching. Public teaching necessarily will be incomplete and imbalanced in some way. We can't say absolutely everything in a way that will be fairly heard by every possible person. In fact in order to be persausive and clear we may even deliberate be incomplete and imbalanced so that one truth might cut through. Recognising this risk, however, should make preachers aware of the need for care and nuance, to limit unnecessary trouble. But those of us who are listening to preaching need to work on careful and nuanced hearing. We need to strive to travel with the teacher, strive to grasp what they are trying to say, however imperfectly. We need to do some work in filling in the discliamers and balancing ideas. Rather than reacting to what we think we've heard, we should first ask what they thought they were saying.

Cultural expression is a secondary, but still significant concern for biblical ethics. God looks at the heart, not merely the outward appearance. But this doesn't mean that cultural expression is irrelevant to Christian ethics. We communicate things through cultural and we live together in culture, unavoidably. We have to figure out how to love with the externals of words and actions and dress. Whatever we might think about the appropriate application of 1Corinthians 11 today, clearly the text is saying that some kind of cultural expression (head coverings and hair) is important on some level for Christian conduct.

Appropriate cultural expression becomes harder in diverse communities with little agreed upon shared cultural norms. This challenge in applying 1Corinthians 11, or other biblical teachings that are connected with cultural expression, is that we live in a very diverse cultural context. More than that, we live in a cultural context that has increasingly resisted any kind of shared, civic culture. There are very few things that we agree upon as a kind of mediating 'lingua franca' for cultural behaviour. As a result, we must be much more open in our encouragements to culturally appropriate behaviour. Not only should we say 'this might mean this is the godly way to behave' but we need to also affirm 'but also it might not be this at all, but something else'.

More clarity would be helpful among complementarians, about the difference between biblical commands about gender difference and general inclinations and cultural norms arising from gender differences. It is important to observe that the explicit Bible teaching on gender roles is applied to marriage and the official teaching leadership of the local church. Because of this, many insist that we must restrict application of these principles to these contexts only: not to any other area of Christian ministry, let alone broader men-women relationships or secular work patterns. I largely agree with this. However, the danger with this approach is to make these instructions fairly arbitrary, and disconnected from anything in the created nature of men and women. So I have sympathy for those complementarians who want to explore how the Bible's teaching on the differences between men and women affect other areas of life: we don't stop being men and women when we step outside of the church. The problem comes, I believe, when these more global applications become commands (or very strong encouragements). If, as the Bible teaches, men and women are different and were created to be different, we might expect there to be generalisations about what many women are like and what many men are like. We might expect there to be behaviours that can be described as more 'masculine' and 'feminine', more 'paternal' and more 'maternal'. This in itself is fine. But to say that all men must be masculine and paternal (or that all women must be feminine and maternal) according to a narrow pattern, is going too far. We can recognise these tendencies and the underlying gender differences that might feed into them, without mandating them. We should still make space for men to be more feminine and maternal and women to be more masculine and paternal, without passing judgement.

Nothing much constructive comes from discussing whether 'feminism' is good or not. As a term it now gets used in so many ways, to describe so many different ideas that sometimes contradict each other. It is no longer possible to say in a simple way that 'feminism is good' or 'feminism is bad'. Which feminism? Which bits? For those who want to critique feminism, it seems to me that it is no longer effective or persuasive to make blanket statements about 'feminism'. By all means critique particular feminist thinkers or particular branches of feminism. But to make global statements about 'feminism' is unconstructive, it seems to me. Likewise, to insist that everyone must adopt the label 'feminist' in order to be a good person is an odd linguistic legalism.

Save the outrage for when it's really needed. If everything is outrageous, nothing is outrageous. If everything is outrageous, nothing is good. Perhaps if the sermon and video content from Equip made strong, unequivocal negative statements like "You cannot ever be a godly Christian and have short hair" or "Christian women only work in the secular workplace to make men shine and nothing more", this might be different. But if someone simply arrives at different conclusions to you, within the realms of Christian orthodoxy, and expresses them in an unnuanced way: is this worthy of outrage? Of walking out in protest? Of publishing a critique not merely on a personal blog or Facebook Page, but in a public newspaper, that itself is watched by the wider media? We live in a culture that escalates very quickly, when hot topics come up. It would be a peculiar honour to us Christians in this particular social context if we were quick to listen, slow to speak and slow to become angry. Be dismayed, confused, annoyed, critical. But resist the urge of outrage unless really neeed.

As I was trying to write about Christian freedom for the book I'm working on, I began to get that slippery/fuzzy feeling in my head, that something wasn't quite right. Often this feeling comes when I am conflating ideas. And in this case I think I was.

Christian liberty in the Bible: free from human rules, answerable only to God

You see, in the Bible, and confessions like the Westminster Confession of Faith, Christian "liberty of conscience" is about our freedom from human rules and doctrines. Our consciences should not be bound by false religion, or extra-biblical scruples and traditions, because we are ultimately only answerable to God.

This concept of liberty of conscience does not uphold the freedom of men or women to believe in a false religion, nor in their freedom to hold unbiblical positions on moral issues. Our consciences are NOT free from God's word.

But when we speak about 'liberty of conscience' in political science, we mean a slightly different thing.

Liberty of conscience in politics: freedom from human coercion in matters of religion and morality

This idea is about stopping secular governments from over-reaching. They should not legislate too much in matters of morals and religion, so that individual liberty of conscience is preserved. This concept argues for allowing diversity in church demoninations, and diversity in religious beliefs and even diversity in moral opinion. We must allow people to act and worship according to their own conscience.

A version of this might even apply in a church setting. For example, the Presbyterian Church of Australia's 'Declaratory Statement', that is appended to the Westminster Confession of Faith says "That liberty of opinion is allowed on matters in the subordinate standard not essential to the doctrine therein taught, the Church guarding against the abuse of this liberty to the injury of its unity and peace".

How does New Testament Christian liberty related to liberty of opinion?

I don't make this observation in order to argue that the second kind of liberty is extra-biblical and so unbiblical. In the first place I just want to conceptually separate them, so that you and I can think and speak more clearly.

I actually think the two work well together. I think the teaching about Christian liberty in the New Testament points in a way that encourages to allow a certain degree of liberty of opinion in the church and especially in society as a whole. Romans 14 strongly argues that people are ultimately responsible to God, not to human authorities (including church leaders). The same chapter also stresses that we are each individually responsible to God for our personal beliefs and actions. It is not enough for us just to conform to external powers, whether in the church or in the world: anything that does not come from faith is sin.

A wise church leadership or civil government will consider where and how to allow freedom on points of disagreement regarding religion and morals. To leave room for individual responsibility and the ultimate lordship of God, it is good and right to restrain the reach of human authorities, even if they not adding to God's word, but only seeking to enforce it, as they understand it. So we should give a wide space around individual beliefs and moral action, to support genuine conversion and sincere moral action.

A final reason for supporting the second kind of 'liberty of conscience' is the truth of human fallibility and sinfulness. We human leaders are likely to be wrong when it comes to morality and religion, from time to time! If we are aware of this risk, then we will have an extra, biblical reason to be guarded in how narrowly we presume to legislate beliefs and behaviour.

I came across this strange passage in Andrew Cameron's Joined-Up Life:

In this connection, I offer a word to those who work hard in evangelical churches, as either members or leaders. They're not legalists, and have a healthy sense that they may enjoy morally indifferent goods. They also have a strong sense of being the 'perfectly dutiful servant of all, subject to all'. But oddly, we sometimes drift into a new form of anxious entrapment. The obligation of 'service to all' totally dominates us, so that our leisure-time uses of adiaphora must erupt with urgent intensity in order that we may feel free. Paradoxically, these preachers of freedom can feel quite trapped."

(Joined-Up Life page 208)

What do you think Andrew has in mind here? Can you relate to this phenomenon?

I'm working on a footnote where I want to say a few quick things about John Piper's 'Christian Hedonism'. I feel like many people appreciated Desiring God for showing us that it's a good thing to enjoy God and all his good gifts— that this actually glorifies God as well. But I don't know how many people were fully brought on board with Piper's full system.

Here are a few quick quibbles I could think of with the 'Christian Hedonism' system as I understand it. Have I got it right? What would you add? What would you clarify... or disagree with?

I am unconvinced that we are commanded to rejoice, I would rather say we are exhorted to rejoice. A very in the imperative mood is not necessarily a command.

I don't think it is true to say that 'we glorify God by enjoying him'. While our joy in God does glorify him, this is not the overarching category for how we glorify him: we also glorify him by obeying him and relying up on him and so on.

I disagree with the idea that the one overarching impulse for human activity is 'seeking joy'. Seeking to do the right thing can't easily be collapsed into that. Joy is the wonderful benefit of the Christian life, rather than its primary goal.

I am troubled by the claim that we can only please God if we pursue joy. We can please God even if we do not experience of joy from time to time, or focus on the pursuit of joy in a particular act.

While the term 'hedonism' is used to be helpfully provocative, I think it is more offputting than illuminating.

Across Australia there’s lots of thinking and praying about recruiting for ministry. We are trying to find new pastors for vacant churches, new people to join staff teams, young people to do MTS apprenticeships, new elders for our churches and new people to help with music or creche or small group leadership.

Recruiting for ministry has to be more than public announcements and reactive recruitment. Public announcements can raise general awareness about ministry needs and occasionally flushing out keen volunteers, but it often doesn’t work. It can create the impression that we are always desperate to push people into ministry, recruiting out of guilt and neediness, rather than raising people up and drawing them to a vision.

Reactive recruitment relies on people to stick up their hands and put themselves forward. Once they have volunteered themselves, we then plug them in. This severely limits the amount of people we will bring into ministry, because most won’t necessarily volunteer. We might also end up putting people into ministry who are unsuitable, since we are relying on their own willingness rather than their actual giftedness.

A more satisfactory ministry recruitment plan is much more holistic, much more bound up with our discipleship work, and ultimately much more fruitful. The same principles apply equally well, whether we are recruiting new pastors, new elders or new Sunday school teachers. Here are some basic elements of proactive ministry recruitment:

1. Teach and proclaim the vision of the gospel.

As we do the basic work of teaching and preaching the Scriptures as they reveal Christ to us, people are led to repent from their sins and depend upon Christ alone. We are compelled by our love of God to live for him and our vision of the world around us and the times we live in are shaped by God’s word. A motivation for ministry comes from us ‘getting’ the gospel.

2. Raise awareness of ministry opportunities.

We shouldn’t wait until there is a gap for us to raise awareness of ministry opportunities. Churches should think of ways to share how people are serving the gospel: ‘ministry spotlights’ during the church meeting, a ‘ministry expo’ after the church meeting, little testimonies in the bulletin and so on. At a broader level, we need to think about ways to raise awareness of ministry in our region or ministry niche, to help in recruiting people from elsewhere to come and work among us.

3. Invest in individual spiritual maturity.

Recruiting people for volunteer roles, MTS apprenticeships and staff roles flow naturally out of investing in people’s spiritual maturity. As we disciple people in preaching, small groups and one to one, we help them grow in obedience and commitment to serve God in ministry. It is a good idea for staff to set a recurring task to ‘scan the roll’ and think about how to help members of their church grow in Christ and become active in ministry.

4. Make use of events.

Events don’t do all the work for us, but they are one piece of the puzzle. A range of events can help speed up the recruiting process: ministry expos, training courses, Challenge Conferences, MTS Dinners. In the same way, with recruiting staff, it can be worthwhile to visit Bible Colleges and conferences to speak about needs in your area.

5. Ministry prospectus and job descriptions.

Basic summaries of the purpose and nature of your ministries can help people better see what needs to be done and why it is important. So also job descriptions can make roles seem more clear and concrete. Spelling out the details of purpose, vision, function and expectations make the role more ‘real’ and also help in overcoming objections people might have.

6. Personal recruitment, orientation and commitment.

You will struggle if you rely on drawing people into ministry from afar. You need to get up close, personally inviting people into ministry roles - actually looking them in the eye and asking the question. Orientation is also very helpful. As Al Stewart says, ‘If you let people play with the puppy, they are much more likely to want to take it home’. It’s worth the expense to fly potential staff down to see things first hand, or give a trial period to potential kids ministry leaders. But don’t leave the edges vague, especially with volunteers. There needs to be a point when people make a definite commitment one way or the other.

7. Ongoing training, encouragement, coaching, and review.

Of course recruitment doesn’t end when someone ‘signs on the dotted line’ - we need to keep investing in people by providing the training and resources they need; the relationship and community to encourage them; the coaching to get better and the regular reviews to help them see progress and plan ahead. This both helps people grow in their existing roles, but also creates a positive ministry culture: people want to get involved in ministry with you!